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"Today the concept of truth is viewed with suspicion, because truth is identified with violence. Over history there have, unfortunately, been episodes when people sought to defend the truth with violence. But they are two contrasting realities. Truth cannot be imposed with means other than itself! Truth can only come with its own light. Yet, we need truth. ... Without truth we are blind in the world, we have no path to follow. The great gift of Christ was that He enabled us to see the face of God".Pope Benedict xvi, February 24th, 2012

The Church is ecumenical, catholic, God-human, ageless, and it is therefore a blasphemy—an unpardonable blasphemy against Christ and against the Holy Ghost—to turn the Church into a national institution, to narrow her down to petty, transient, time-bound aspirations and ways of doing things. Her purpose is beyond nationality, ecumenical, all-embracing: to unite all men in Christ, all without exception to nation or race or social strata. - St Justin Popovitch

On Friday, Sept. 1, Ecumenical Patriarch Bartholomew and Pope Francis issued a “Joint Message on the World Day of Prayer for Creation.” Just over one page long, the pithy document packs an ethical imperative into its message about prayer for creation. This isn’t the first time that a pope and Patriarch have opined together on the environment: in 2002, John Paul II and Bartholomew penned a “Common Declaration” that drew on Orthodox theologies of Creation and Catholic Social Teaching to critique the environmental outcomes of “an economic and technological progress which does not recognize and take into account its limits”. In that document, the leaders called for “a growth of an ecological awareness,” and pressed the importance of the notion of stewardship, humility, and alignment with the natural (moral) law. Such ideas can be found in many teachings from both ecclesial bodies, but it is unquestionable that this new, September 1, 2017, exhortation emphasizes solidarity, service, and collective responsibility and action in important new ways.

What does the document say? The first paragraph begins with Scripture; thereafter, climate change is the central concern, especially the negative impacts on “those who live in poverty in every corner of the globe.” Like Benedict XVI in Caritas in veritate (2009) and Francis in Laudato Si’ (2015), the implication is that super-developed nations and populations have a special form of responsibility in remediating and resolving problems that benefit the elite few at the expense of the many people suffering worldwide. The third paragraph is resonant with Catholic Social Teaching on the environment, in a nutshell: “Our obligation to use the earth’s goods responsibly implies the recognition of and respect for all people and all living creatures. The urgent call and challenge to care for creation are an invitation for all of humanity to work toward sustainable and integral development.”

Given that, it’s rather noteworthy that as the executive branch of the U.S. federal government withdraws from the Paris Accords and removes climate-change-related references and archival research documents from the Environmental Protection Agency’s web pages, these two European religious leaders are quoting Scripture and scientific-moral consensus in virtually the same breath. Of course, Ecumenical Patriarch Bartholomew has been emphasizing the importance of Creation for nearly three decades, and it was his predecessor Demetrios I who designated September 1 as the World Day of Prayer for Creation (starting in 1989). Pope Francis brought the Catholic Church on board for this liturgical-calendrical signification in 2015, two months after Laudato Si’ was released and several weeks before he addressed the United Nations, where he implored world leaders to reach an international accord on pressing matters of social and environmental degradation.

The colossal flooding in Houston and devastating monsoons in Southeast Asia certainly draw out the practical relevance of global environmental degradation and the social (in)justice of collective apathy. In what has been a busy week for the Ecumenical Patriarchate’s press releases on ecology, on August 29, Bartholomew issued a statement on Hurricane Harvey. The statement identified structural aspects (urban planning), epistemological-ethical commitments (climate change), and individual actions (acts of charity): “We are all called to participate in the redemption and stewardship of our world whether it is through working to ameliorate the destructive force of such hurricanes by better environmental planning; or committing more seriously to the grave issue of climate change and how it is affecting our planet; or even becoming personally involved in the charities that provide comfort and support to those whose lives are so drastically changed in the blink of an eye.”

But what do the Pope and Ecumenical Patriarch mean to elicit with this September 1 document, a “Joint Message on the World Day of Prayer for Creation”? Is it merely an exhortation to prayer, since after all in the fourth paragraph they invite “all people of goodwill” (a classic formulation in Catholic papal encyclicals) to “dedicate a time of prayer for the environment”? Indeed, given the severity of the climate-change-related “morally decaying scenario” they depict, one can reasonably wonder whether “prayer” is really a sufficient call to action.

Francis and Bartholomew do not think that isolated, spiritual prayer is enough. Prayer is at least in part about orientation towards right action, imply the ecclesial leaders: on the one hand because “we know that we labor in vain if the Lord is not by our side (cf. Ps 126-127)”, and on the other hand because “an objective of our prayer is to change the way we perceive the world in order to change the way we relate to the world.”

Ethics, I tell my students, is about how we humans relate to the world. It requires both reflection and action. The theology of prayer in this document is not singularly about meditation or supplication. It is about spiritual orientation towards right forms of action. And the actions required are resolutely collective in this historical moment characterized by climate change and soaring inequalities. The Pope and the Ecumenical Patriarch therefore conclude the address with a focused “appeal to those in positions of social and economic, as well as political and cultural, responsibility to hear the cry of the earth and to attend to the needs of the marginalized”—again, language that resonates strongly with Laudato Si’ and prior Catholic Social Teaching.

Then, intriguingly, they add an additional exhortation: “above all to respond to the plea of millions and support the consensus of the world,” with a “concerted and collective” response, with responsibility that is “shared and accountable,” oriented towards “solidarity and service.” While I will be the first to tell you that magisterial and Orthodox statements are surely not given to responding to particular government policies, in this case I would argue that a—if not the—critical target in the last paragraph of the Joint Message is the U.S. withdrawal from the Paris Climate Accords under President Trump.

In sum: this pithy, potent, and all-too-timely Joint Message from Pope Francis and Ecumenical Patriarch Bartholomew is both steeped in tradition and fiercely contemporary. It is up to communities of Christians and “people of goodwill” to decide whether and how such insights can catalyze the turn to a new chapter in humanity’s relationship with climate change—that is, to embrace to forms of efficacious, collective action on planetary degradation—or whether this will simply be a well-phrased bookmark in the narrative march of prayer and reflection, full of sound and worry, ushering in nothing.

Christiana Zenner Peppard is Associate Professor of Theology, Science, and Ethics at Fordham University and author of Just Water: Theology, Ethics and the Global Water Crisis. You can follow her on Twitter at @profpeppard.

“Will God really live with men on earth?” These were the words of King Solomon at the consecration of the Temple in Jerusalem, to which God replied, “My name shall be there.” Today we celebrate the Dedication of the Abbey Church, for this building was consecrated on 4th September 1860. All the great men were there: Bishops Brown and Ullathorne, Mgr. Manning, and the Mass celebrated by Abbot Guéranger of Solesmes. People still ask, as they did in Solomon’s day, “Does God really live here?” and the Lord still replies, “I am there.” In fact, if there is one constant throughout the Bible, it is this, God’s promise to his people, “I am with you. Do not be afraid.”

In today’s gospel, Jesus, after driving the traders and their wears out of the Temple, tells the Jews, “Destroy this sanctuary and in three days I will raise it up.” St John explains, “He was speaking of the sanctuary that was his body.” St Paul takes this further, calling the Church the Mystical Body of Christ, he the head and we the members. St Peter, in today’s second reading, calls Jesus Christ, “the living stone, rejected by men but chosen by God and precious to him.” He askes us, as Christians, to set ourselves close to him, so that we might be “living stones making up a spiritual house.” Hence, we become “a chosen race, a royal priesthood, a consecrated nation, a people set apart to sing the praises of God, who called us out of darkness into his wonderful light.”

Dear Br Alistair, this monastery, this school for the Lord’s service, as St Benedict calls it, is part of the Mystical Body of Christ and each one of us a living stone that makes up this spiritual house. Your vocation as a monk of Belmont is to be a living stone, whose heart of flesh is filled with the love of God and the grace of the Holy Spirit to the extent that you, by your monastic profession, become an icon of Christ, an icon of the living God.

The vows you are about to take in the Rite of Solemn Profession speak for themselves. You enter into the tomb with Christ, so as to rise with him to new life. By Conversatio Morum, you vow to die each day to sin and self and to live out in your own flesh the sacrifice of the Cross, for your own salvation and for the salvation of the world. By Obedience, you vow to do God’s will in all things, knowing that his will is revealed in the voice of the abbot and community, in the Magisterium of the Church and in your own conscience. By Stability, you vow to remain rooted in the heart of God through fidelity to this particular monastic house, observing the Rule of St Benedict and living a coenobitic life grounded in contemplative prayer. Slowly, but surely, the fleshing out of your vows in the daily routine of monastic life will enable you to grow in holiness, humility, charity and patience. In this way, love of the brethren and love of God will become central to your life, until you prefer nothing whatever to Christ and can say with the Apostle, “It is no longer I who live, but Christ who lives in me.”

May Our Lady embrace you, St Michael and All Angels protect you and St Benedict pray for you today and always. Amen.

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SPIRITUAL ECUMENISM

The whole teaching of the Latin Fathers may be found in the East, just as the whole teaching of the Greek Fathers may be found in the West. Rome has given St. Jerome to Palestine. The East has given Cassian to the West and holds in special veneration that Roman of the Romans, Pope Gregory the Great. St. Basil would have acknowledged St. Benedict of Nursia as his brother and heir. St. Macrina would have found her sister in St Scholastica. St. Alexis the "man of God," "the poor man under the stairs," has been succeeded by the wandering beggar, St. Benedict Labre. St. Nicolas would have felt as very near to him the burning charity of St. Francis of Assisi and St. Vincent de Paul. St. Seraphim of Sarov would have seen the desert blooming under Father Charles de Foucauld's feet, and would have called St. Thérèse of Lisieux "my joy." (Fr Lev Gillet)

If I can unite in myself the thought and the devotion of Eastern and Western Christendom, the Greek and the Latin Fathers, the Russians with the Spanish mystics, I can prepare in myself the reunion of divided Christians. From that secret and unspoken unity in myself can eventually come a visible and manifest unity of all Christians. If we want to bring together what is divided, we cannot do so by imposing one division upon the other or absorbing one division into the other. But if we do this, the union is not Christian. It is political, and doomed to further conflict. We must contain all divided worlds in ourselves and transcend them in Christ. (Thomas Merton)